Jeremiah 13:8














This and the following emblem are intended to symbolize the characters and punishment of pride in spiritual and carnal men respectively. The "girdle" of linen cloth worn by the priest represents the close relation of Judah and Jerusalem to Jehovah. He had chosen them, and taken them into closest fellowship. They were as his cincture to declare his character and glory to men. But they had abused his confidence. For them, therefore, the fate was reserved which is described in connection with the girdle. Where the cleft of the rock was, in Ephrath or Euphrates, is not quite plain; but the probability is that the last-mentioned is really meant, and that a journey to it was indeed made by the prophet.

I. THE DIGNITY AND IDEAL CHARACTER OF GOD'S PEOPLE THUS SET FORTH. The linen girdle worn by the priests was a portion of their appointed and consecrated garments. It represented, therefore, the idea of consecration arising from nearness and closeness. They were highly favored amongst the nations as being brought into immediate relation with Jehovah. "As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith the Lord" (Ver. 11). And as the girdle, by bracing the body, becomes a means of strength, so Israel was to be the power of God amongst the nations of the world. They were to be as kings and priests before God, to show forth his righteousness and to execute his will.

II. THE CONDITION UPON WHICH THESE HAVE TO BE MAINTAINED. Simply because they had been so designed in the eternal purpose. They had no security for this position being retained. It would not do for them to rely upon prestige. With spiritual strength relaxed and moral pretty lost, they were no longer fit for the honorable service to which they had been called. It was only as their spiritual life rose to the height of their calling, and maintained itself from age to age by means of Divine truth and continual exercise of faith, that they could expect to retain their privileges. But this Israel was far from seeing. She required, therefore, to be taught the truth of it by experience, and nothing would do this better than that which the symbol suggested. Their outward circumstances and position would be made to correspond with their inward character, so that all men, and even they themselves, would cease to be deceived. This is ever the order of the Divine government. He will set our secret sins in the light of his countenance.

II. THE MESSENGER OF GOD SHOULD SPARE NO EFFORT TO EMBODY AND ENFORCE THE TRUTH HE HAS TO DECLARE. Whether Ephrath in Israel or Euphrates was meant, a journey of considerable length had to be taken, and much trouble was involved. But the prophet did not grudge this if thereby he might appeal through the imagination the more forcibly to the heart of his people. So sometimes ancient prophets had to submit to themselves being made signs that were spoken against. There can be no question that the manner adopted by the prophet of illustrating his message was most effective and striking. And it was clear even to the simplest understanding. An illustrative style of discourse is carefully to be distinguished from a florid one; and anything which conveys more vivid impressions to one's self is more likely to add impressiveness and vivid force to what one has to say to others. This going to Euphrates on the part of the prophet was quite an important business, but it was justified by its result. And so preachers should spare no pains to link the truth of God with the actions, the experiences, and the interests of men. - M.

O Jerusalem I wilt thou not he made clean?
I. THE QUESTION.

1. It is of great importance to be cleansed from the filth of sin, and is what should be sought after with the utmost seriousness (Ezekiel 36:25).

2. Cleansing the heart from sin is the work of God. He that cleanses from guilt, must also cleanse us from corruption; and Christ is made unto us sanctification, as well as righteousness and redemption (Titus 3:4-6).

3. God has much at heart the sanctification of His people (Isaiah 48:18).

4. Our own unwillingness is the great hindrance to our sanctification. When the will is gained, the man is gained; and those who will be made clean are in part made so already.

5. Yet the obstinacy of the will shall not prevent the purposes of grace: God's design shall be accomplished, notwithstanding all.

II. THE VARIOUS ANSWERS WHICH WILL BE MADE.

1. Some are willing to be delivered from the punishment of sin, but not from its power. Those who would have the former without the latter, are likely to have neither.

2. Others would be cleansed outwardly, but not inwardly. No prayers, lastings, pilgrimages, penances, nor any other external performances, can supply the want of internal holiness. The sepulchre, however painted and adorned, is but a sepulchre still.

3. Some would be made partly clean, but not wholly so.

4. Some would be made clean, but they do not like God's way of doing it, or the means He uses for this purpose.

5. There are some who would be made clean, but it must be hereafter. Like Saint Austin, who prayed to be delivered from his easily besetting sin, but added, "Not yet, Lord!"

6. More awful still: some speak out and say, they will not be cleansed at all. They prefer sin and hell to holiness and heaven.

7. Put this question to the real Christian, or the truly awakened sinner, whose conscience has been filled with remorse for his past transgressions, and who has found a compliance with the call of every lust to be the severest bondage Wilt thou be made clean? "Yea, Lord," says he, with all my heart! "When shall it once be?" This very instant, if I might have my wish. It is what I pray for, wait for, and strive after; nor can I have a moment's rest till I obtain it.

(B. Beddome, M. A.)

Theological Sketchbook.
I. THE WOES WHICH IMPENITENT SINNERS HAVE REASON TO EXPECT. The punishment that awaits sinners is most tremendous. The loss of heaven is one part of it: and who shall declare how great a loss this is?

II. HOW UNWILLING GOD IS TO INFLICT THEM. He complains of men's obstinacy in rejecting the overtures of His mercy. Long has He waited to no purpose: yet still "He waiteth to be gracious unto us." "He stands at the door of our hearts, and knocks." Address —

1. Those who imagine that they have no need of cleansing. Let none entertain such proud conceits. The best amongst us, no less than the worst, need to be washed in the blood of Christ and be renewed by His Spirit; and without this cleansing, must inevitably perish.

2. Those who are unwilling to be cleansed.

3. Those who desire the cleansing of their souls. It is the blood of Christ alone that can cleanse from the guilt of sin; and the Spirit of Christ alone that can cleanse from the power and pollution of sin. To apply these effectually, we must embrace the promises, and rest upon them, trusting in God to accomplish them to our souls.

(Theological Sketchbook.)

1. The great need of the soul.

2. The great helplessness of the soul.

3. The great grace of God.

4. The great drawback on our part.

5. The great work of the ministry.

(1)To bring home the feeling of guilt.

(2)To ask the question of the text.

(3)To direct to the cleansing fount.

(4)To urge the importance of immediate application.

(W. Whale.)

I. MAN'S UNCLEANNESS —

1. In heart;

2. In life;

3. In religion.

II. GOD'S DESIRE THAT HE SHOULD BE CLEAN.

III. HIS EXPOSTULATION WITH S.

IV. OUR REFUSAL.

V. GOD'S CONDEMNATION.

(H. Bonar, D. D.)

It would seem as if the prophet were speaking the language of despair; but a little rearrangement of the translation will show that the prophet is really not giving up all hope: Woe unto thee, O Jerusalem! wilt thou not be made clean? Shall there not at the very end be a vital change in thee? When the day is drawing to a close shalt thou not feel the power of the Holy One, and respond to it? Shalt thou not be born as a child at eventide? So the spirit of the Bible is a spirit of hopefulness. It will not lose any man so long as it can keep hold of him. It is a mother-like book, it is a most shepherdly book, it will not let men die if they can be kept alive. Here is the Gospel appeal: "Wilt thou not be made clean?" Here is no urging upon Jerusalem to clean herself, to work out her own regeneration, to throw off her own skin, and to cleanse her own characteristic spots and taints and stains. These words convey an offer, point to a process, preach a Gospel. Hear the answer from the leper: "Lord, if Thou wilt, Thou canst make me clean." There is a river the streams whereof receive all our diseases, and still the river flows like crystal from the throne of God. We know what the great kind sea is. It receives all the nations, gives all the empires a tonic, and yet rolls round the world an untainted blessing. The question addressed to each heart is, "Wilt thou not be made clean? when shall it once be?" Shall it not be at once? Shall it not be at the very end? Shall not the angels have yet to report even concerning the worst, last of men, the festers of moral creation, "Behold, he prayeth!" The intelligence would vibrate throughout heaven, and give a new joy to eternity.

(J. Parker, D. D.).

People
Jeremiah
Places
Euphrates River, Jerusalem, Negeb
Topics
Saying, Thus
Outline
1. By the type of a linen belt, hidden at Euphrates,
9. God prefigures the destruction of his people.
12. By the parable of bottles filled with wine he foretells their drunkenness in misery.
15. He exhorts to prevent their future judgments.
22. He shows their abominations are the cause thereof.

Dictionary of Bible Themes
Jeremiah 13:1-11

     5131   belt

Library
An Impossibility Made Possible
'Can the Ethiopian change his skin?'--JER. xiii. 23. 'If any man be in Christ, he is a new creature.'--2 COR. v. 17. 'Behold, I make all things new.'--REV. xxi. 5. Put these three texts together. The first is a despairing question to which experience gives only too sad and decisive a negative answer. It is the answer of many people who tell us that character must be eternal, and of many a baffled man who says, 'It is of no use--I have tried and can do nothing.' The second text is the grand Christian
Alexander Maclaren—Expositions of Holy Scripture

The Notion of Inability.
PROPER METHOD OF ACCOUNTING FOR IT. I have represented ability, or the freedom of the will, as a first-truth of consciousness, a truth necessarily known to all moral agents. The inquiry may naturally arise, How then is it to be accounted for, that so many men have denied the liberty of the will, or ability to obey God? A recent writer thinks this denial a sufficient refutation of the affirmation, that ability is a first-truth of consciousness. It is important that this denial should be accounted
Charles Grandison Finney—Systematic Theology

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove.
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever
Lewis Bayly—The Practice of Piety

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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